A close reading of three accounts concerning
theophanies experienced in the Temple (Ant 11,326-328, Ant 13,282-283, and
Luke 1,5-23) implies that all three narratives share a common narrative format. Though it
does not necessarily indicate that Luke used Josephus writings, this similarity
suggests that both authors may have drawn upon a common format. Use of this format and
specific variations added to it by Luke reflect significant theological themes imparted to
the narrative by Luke, especially in regard to the identities of John the Baptist and
Jesus.

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the very day on which his sons fought with Cyzicenus, Hyrcanus, who was alone in the
temple, burning incense as high priest, heard a voice saying that his sons had just
defeated Antiochus. (283) And on coming out of the temple he revealed this to the entire
multitude, and so it actually happened. This, then, was how the affairs of Hyrcanus were
going.

(By virtue of its accessibility the
biblical text need not be reproduced here.)

The common narrative plot line which
unifies the accounts has the following component parts worthy of individual form-critical
comparison: a prior problem is mentioned or inferred; preparation occurs outside the
temple, which involves prayer (except for Hyrcanus); the priest enters the temple at the
propitious moment; a theophany occurs inside the temple; a message is given which concerns
the coming of a great man (applies to Hyrcanus only in a limited way); the theophany comes
to an end; public announcement of the message is made, or the crowd becomes aware that a
theophany has occurred and, finally, actions are undertaken for the arrival of the great
personage (except for Hyrcanus).

The narratives involving Jaddus and
Zechariah most closely conform to this outline, but all three fit the pattern in a general
sense. Distinctive differences between the narratives may reflect ideological agenda. Most
notably the Lukan account seems to provide some subtle twists on what might have been the
basic narrative plot also used by Josephus for his version of Jaddus and
Hyrcanus experiences.

Following the parameters of the outline
delineated above, we can make the following commentary.

A prior problem

Jaddus and the people of Jerusalem face
a potential crisis with the imminent arrival of Alexander the Great and his army, who are
moving down the Syro-Palestinian coast in 331 BCE. Because of past political dealings
Jaddus perceives that he is a potential enemy of Alexander, and this could bring military
violence to the city of Jerusalem. Hence, Jaddus goes to the temple to offer sacrifice and
perhaps to obtain divine direction for this crisis (Ant 11,326). If he is not
seeking divine direction in the form of a revelation, he at least is seeking divine
assistance or presence. This would be quite comparable to the assistance sought by Onias
in the temple in 2 Macc 3,29-34 after the entrance and punishment of Heliodorus in